Sherman, David. Camus. Oxford: Blackwell, 2009.
The last section of the chapter before the "Epilogue" of David Sherman's Camus is titled "Rebirth", an appropriate title for many reasons. First, because the section is devoted to an examination of Albert Camus' last (in fact posthumously published) work, The First Man, a largely autobiographical text which relates the birth and upbringing of the narrator as well as the experience of the pieds-noirs, the European settlers who established themselves in Algeria after 1848, looking for a new life in what became home for them and their descendants. Second, this text was the unfinished manuscript that Camus was carrying with him when his life met its end in a fatal car crash on January 4, 1960. It is difficult not to see in the posthumous publication of the work found on the very site of the crash some form of rebirth of its author, especially because the book turned out to be an important factor in changing the perception many had of Camus as an intellectual who failed to support the Algerian nationalists fighting for their independence. Another Camus scholar, David Carroll, states that The First Man changed his perception of Camus' position on the Algerian war as it did for many others (Albert Camus the Algerian, Columbia UP, 2007). So, indeed, the publication of The First Man does mark a rebirth for its author at a time when the collapse of ideological certitudes means that Camus is no longer persona non grata and can be read afresh as "a philosopher of our times after all" to quote the last words of Sherman's book.
In 1994, the year The First Man was published, five years after the collapse of the Berlin wall, the intellectual world was ready for Albert Camus' rebirth and also ready to reread his work. He had been ostracized and ignored by the intelligentsia on the Left following the publication in 1955 of The Rebel (without being any more palatable to the Right). In the 1980's, the discredit into which Communism had fallen had led to some reconsideration of The Rebel's ethical posture which endorsed neither Capitalism nor Communism. David Sherman rightly states that "in the 1990's a renewed commitment to such cosmopolitan ethico-political concerns as dialogue and human rights" could not but bring back Albert Camus as "a man for our times" since those constitute, ultimately, what he championed as an intellectual and a writer all his life. In 1996 Olivier Todd's monumental biography, Albert Camus, une vie (Gallimard), translated into English the following year (Albert Camus: a Life, Alfred A. Knopf), was another milestone in this comeback. David Sherman's Camus in the Blackwell Great Minds series is certainly a sign that now Albert Camus has found the place he deserves among Western thinkers whose voice our times must hear.
Sherman's book provides an excellent account of Camus' fortunes and misfortunes in the intellectual realm in France immediately following the war. . . .
Read the whole review here: http://ndpr.nd.edu/review.cfm?id=15847.